Risalah Fi Usul Al-Tafsir by Imam al-Suyuti

Note: The following are summarised notes from the explanation of Risālsh Fī Uṣūl Al-Tafsīr Jalāluddīn As-Suyūṭī.

I. Introduction and Biography of Al-Ḥāfiẓ As-Suyūṭī

The esteemed author is Al-Ḥāfiẓ Jalāluddīn As-Suyūṭī. His Kunyah (patronymic) is Abū Al-Faḍl, and his full name is ʿAbdul Raḥmān Ibn Abī Bakr Ibn Muḥammad Ibn Sābiq Al-Dīn Ibn ʿUthmān Al-Suyūṭī, Al-Miṣrī Al-Shāfiʿī. He was famously known as Bibn Al-Kutub (Son of the Books) because his mother gave birth to him in his father's library (Maktaba), after her water broke while she was retrieving a book for his father. As-Suyūṭī recounted this detail in his work, Ḥusn Al-Muḥāḍara, a book dedicated to his own biography, alongside Al-Taḥadduthu Binʿmatillāh.

He was born in the year 849 Hijrīyah and passed away in 911 Hijrīyah, making him 61 years of age. Having grown up as an orphan, he memorised the Holy Qur’ān before the age of eight. He travelled extensively to regions including Ḥijāz, Shām, Yemen, Hind, and Maghreb. Later in life, As-Suyūṭī boycotted the general public, dedicating himself to ʿIbādah (Worship) and authorship, reportedly producing around 600 books.

II. Context: Uṣūl Al-Tafsīr within ʿUlūm Al-Qurʾān

The book before us, Risālatun Fī Uṣūl Al-Tafsīr, addresses the methodology and approach for performing Tafsīr (commentary) of the Qur’ān. Uṣūl Al-Tafsīr (Foundations of Exegesis) is a recognised branch of ʿUlūm Al-Qurʾān (Sciences of the Qur'an).

ʿUlūm Al-Qurʾān is generally divided into three categories:

That which is connected to the wording/pronunciation. This category gives rise to the sciences of Al-Tajwīd (proper recitation, focusing on Makhārij Al-Ḥurūf and Ṣifāt Al-Ḥurūf) and Al-Qirāʾāt (recitations).
That which is connected to its meaning. This includes Tafsīr and Uṣūl Al-Tafsīr, as well as Al-Waqf wa Al-Ibtidāʾ (knowing where to pause and start in recitation based on meaning).
That which goes back to the structure. This covers ʿIlm ʿAdd Al-Āy (the science of counting the number of verses in the Qur'ān) and Rasmul Muṣḥaf (the specific orthography of the Qur’ānic text).

The Scope of As-Suyūṭī’s Risālah

Scholars have observed that As-Suyūṭī’s Risālah takes a wide approach. Rather than restricting itself to the precise principles of Uṣūl al-Tafsīr, it explores subjects that belong to the broader field of ʿUlūm al-Qurʾān.

The term Uṣūl al-Tafsīr itself carries two distinct usages. In its specific sense, it refers to the foundational principles that guide Qur’anic interpretation. In its general sense, it is sometimes used interchangeably with ʿUlūm al-Qurʾān, encompassing the wider body of sciences related to the Book of Allah.

This particular treatise was not authored independently but was part of a larger work called Itmām Ad-Dirāyah Li Qurraʾin Nuqāyah, often abbreviated as An-Nuqāyah. In the larger book, As-Suyūṭī addressed fourteen subjects, including ʿAqīdah, Uṣūl Al-Tafsīr, Muṣṭalaḥ Al-Ḥadīth, and Uṣūl Al-Fiqh.

For a deep understanding of commentary on the Qur'ān according to As-Suyūṭī’s methodology, a student of knowledge is advised to study three of his works in chronological order, representing three levels:

Level 1: Risālah Fī Uṣūl Al-Tafsīr (the current book).
Level 2: At-Taḥbīr Fī ʿIlm At-Tafsīr (a slightly larger work).
Level 3: Al-Itqān Fī ʿUlūm Al-Qurʾān. This last work is considered As-Suyūṭī’s finest contribution, incorporating and sifting opinions from previous scholars, such as Al-Zarkashī’s Al-Burhān.

III. The Core Text Begins: Definitions and Prohibitions

Definition of ʿIlm Al-Tafsīr

As-Suyūṭī states:

عِلْمُ التَّفْسِيرِ عِلْمٌ يُبْحَثُ فِيهِ عَنْ أَحْوَالِ الْكِتَابِ الْعَزِيزِ وَيَنْحَصِلُ فِيهِ مُقَدَّمَةٌ وَخَمْسَةٌ وَخَمْسُونَ نَوْعًا

The Science of Exegesis is a field that researches the conditions/circumstances of the Glorious Book, and it comprises an introduction and fifty-five types.

Definition of Al-Qurʾān

The Qur’ān is defined as:

الْقُرْآنُ الْمُنَزَّلُ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلإِعْجَازِ بِسُورَةٍ مِنْهُ

The Qur’ān is that which was sent down upon Muḥammad ﷺ, for the purpose of challenging (humanity) with one Sūrah from it.

The challenge is established by a Sūrah, not merely a single Āyah, because the challenge relates to the entire context and flow of the discourse. Scholars often add conditions to this definition, such as:

المُتَعَبَّدُ بِتِلَاوَتِهِ

That which is worshipped through its recitation. This excludes abrogated recitations (Qirāʾāt Mansūkhah) and Ḥadīth Qudsī.

بِوَاسِطَةِ جِبْرِيل

Revealed through the intermediary of Jibrīl.

Definition of Sūrah and Āyah

A Sūrah (سُورَة) is simply a chapter, acting as a heading for many verses that are brought together. The determination of what constitutes a Sūrah is Tawqīfī (fixed by Divine decree), not a result of human placement. The bare minimum number of verses required to constitute a Sūrah is considered three, based on induction, such as in Sūrat Al-Kawthar.

An Āyah (آيَة) is a collection of words and letters that are distinct and separated by a pause.

The Issue of Preference

Can one part of Allah’s speech be considered superior to another?

While all of Allah’s speech is infinitely more virtuous than the words of creation, scholars have debated whether there are varying degrees of excellence within the divine speech itself.

According to As-Suyūṭī, the view he leans towards is

مِنْهُ فَاضِلٌ وَمَفْضُولٌ

Within it are the virtuous and the less virtuous

The most virtuous parts are those where Allah speaks about Himself (Kalām Allāh Fī Allāh). Evidence for this includes:

Sūrat Al-Ikhlāṣ (which equals one-third of the Qur’ān).
Āyat Al-Kursī, which the Prophet ﷺ confirmed to Ubayy Ibn Kaʿb as the greatest verse in the Book of Allah.
Sūrat Al-Fātiḥah, which the Prophet ﷺ described as the greatest Sūrah in the Qur’ān.

As-Suyūṭī highlights two matters that are strictly prohibited regarding the Qur’an.

Reciting the Qur’ān in a foreign language. Scholars are in unanimous agreement that reciting the Qur’ān in a foreign language is prohibited. This means one may not recite the English translation (In the name of Allah, the Most Merciful, the Most Gracious) during Ṣalāh. The early opinion attributed to Abū Ḥanīfah, which permitted recitation in Persian even if one knew Arabic, was later reportedly retracted by him. The reasoning for this prohibition is that the Qur'an's miraculous nature (Iʿjāz) resides in its Arabic wording, and one cannot give the Qur'an the rights it deserves by reciting it otherwise.
Explaining the Qur’ān based on mere opinion.

Clarifying Taʾwīl (تَأْوِيل)

The word Taʾwīl comes with several usages:

Tafsīr: The early scholars, such as Ibn Jarīr Al-Ṭabarī, used Taʾwīl synonymously with Tafsīr.
The Actualisation of an Event: The true unfolding of a promised event. Allah mentions concerning the Day of Judgement:

هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُ يَوْمَ يَأْتِي تَأْوِيلُهُ

Are they waiting except for its Ta’wīl? The Day its Ta’wīl comes. [Surah Al-A‘rāf 7:53]

Removing a word from its apparent meaning: This is the usage employed by later scholars.

Acceptable and Blameworthy Opinion in Tafsīr

When As-Suyūṭī prohibits interpretation by opinion, he is referring to blameworthy opinions. Ijtihād (independent scholarly effort) is permissible and necessary in Tafsīr, provided two conditions are met:

Conformity to Revelation and Consensus: The opinion must not contradict the texts of the Qur’ān and Sunnah, nor contradict scholarly consensus.
Linguistic Acceptability: The Arabic language must be able to accept this interpretation, often supported by evidence from pre-Islamic Arabic poetry.

If these conditions are not met, the Tafsīr is deemed blameworthy. Ijtihād is present even within categories like Tafsīr Al-Qurʾān bi Al-Qurʾān (when a non-explicit connection is made) and Tafsīr Al-Qurʾān bi Al-Sunnah (when a Companion deduces a meaning from a Ḥadīth).

As-Suyūṭī begins the core subjects by discussing twelve types related to the descent of the Qur’ān.

1 & 2. Al-Makkī and Al-Madanī

The strongest opinion is the chronological definition:

أَنَّ مَا نَزَلَ قَبْلَ الْهِجْرَةِ مَكِّيٌّ وَمَا نَزَلَ بَعْدَهَا مَدَنِيٌّ

That which was revealed before the migration is Makkī , and that which was revealed after it is Madanī.

This classification is independent of the location; revelation that occurred in places like Ṭāʾif before the Hijrah is still considered Makkī.

Ways to know Makkī from Madanī:

Samāʿī : Direct transmission from the Companions, who were eyewitnesses to the revelation. This method is considered sound.
Qiyāsī (Deductive/Signs): Identifying signs or general rules. Examples include:
- Any Sūrah containing يَا أَيُّهَا النَّاسُ (O mankind) but lacking يَا أَيُّهَا الَّذِينَ آمَنُوا (O you who have believed) is typically Makkī.
- Any Sūrah mentioning punishments or obligations, other than Ṣalāh, is generally Madanī.
- Any Sūrah mentioning the story of Ādam and Iblīs is generally Makkī, save for Sūrat Al-Baqarah.
- Any Sūrah mentioning the hypocrites is generally Madanī, save for Sūrat Al-ʿAnkabūt.

Benefits of knowing Makkī and Madanī:

Abrogation: Chronological order helps determine which verse abrogates another if reconciliation is impossible.
Gradual Legislation: It demonstrates the process by which rulings were revealed over the 23 years of prophethood.
Appreciating Preservation: It shows the great consideration (Iʿtibār) the Ummah gave to the Qur'an's detailed preservation.

As-Suyūṭī lists several Sūrahs agreed upon by consensus as Madanīyah, including Al-Baqarah, Aale Imran, An-Nisaa, Al-Māʾidah, Al-Anfāl, and Barāʾah. Others, such as Al-Raʿd, Al-Ḥajj, and Al-Fātiḥah, are disputed. For example, Sūrat Al-Qiyāmah is noted as being Makki by consensus, raising questions as to why As-Suyūṭī listed it among the Madinan chapters. The ruling is that Sūrat Al-Fātiḥah is most likely to be Makki.

3 & 4. Al-Ḥaḍarī (Resident) and Al-Safarī (Travel)

Al-Ḥaḍarī is that which was revealed while the Prophet ﷺ was a resident in his dwelling. Al-Safarī is that which was revealed while he was travelling.

Logically, resident revelation constitutes the majority of the Qur'ān. Examples of Al-Safarī include:

Sūrat Al-Fatḥ: It came down on the day of the conquest of Makkah (Fatḥ Makkah).
The Verse of Tayammum (آية التيمم).
The verse

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

This day I have perfected for you your religion. [Surah Al-Mā’idah 5:3]

This verse came down on the Day of ʿArafah, which was a Friday, while ʿUmar رضي الله عنه was present, and the Prophet was standing.

The verse

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

So wherever you turn, there is the Face of Allah. [Surah Al-Baqarah 2:115]

The verses about the distribution of spoils of war in Sūrat Al-Anfāl.

5 & 6. An-Nahārī (Daytime) and Al-Laylī (Night-time)

An-Nahārī (daytime revelation) is more abundant than Al-Laylī (nighttime revelation).

Examples of Al-Laylī include:

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

Indeed, We have granted you a clear conquest. [Surah Al-Fath 48:1]

Āyat Al-Qiblah (the change of the direction of prayer), which reached some Companions at night for Fajr prayer.
Āyat Al-Ḥijāb (the covering of women), as evidenced by the Ḥadīth of ʿĀʾishah regarding Sawdah رضي الله عنها.
The verses concerning the repentance of the three Companions who stayed behind from battle (such as Kaʿb Ibn Mālik).

7 & 8. Aṣ-Ṣayfī (Summer) and Ash-Shitāʾī (Winter)

These two types encompass all four seasons.

An example of Aṣ-Ṣayfī (Summer) is the ending of Sūrat An-Nisaa, which addresses the ruling on Kalālah (those who die without parents or children).
An example of Ash-Shitāʾī (Winter) is the ten verses that came down freeing ʿĀʾishah رضي الله عنها from the false accusation, as the related expedition was known for its severe cold.

9. Al-Firāshī (Lying Down) and Al-Nawmī (Sleep)

Al-Firāshī (lying down) refers to revelation that came while the Prophet ﷺ was reclining.
Al-Nawmī (sleep) refers to revelation that came while he was asleep, such as Sūrat Al-Kawthar, according to a Ḥadīth in Ṣaḥīḥ Muslim.

10. Asbāb An-Nuzūl

Reasons for Revelation refers to the event or question concerning which a verse or Sūrah was revealed.

Benefits of knowing Asbāb An-Nuzūl:

Clarifying the Intent: It clarifies the intended meaning of Allah. For instance, understanding the prohibition:

وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا

And piety is not that you enter houses from the backs of them [Surah Al-Baqarah 2:189]

This requires knowing that the pre-Islamic Arabs considered this a form of worship while in a state of Iḥrām.

Gaining the Correct Understanding: It prevents confusion or misinterpretation. For instance, a group of Companions, including ʿUthmān Ibn Maẓʿūn and Qudāmah Ibn Maẓʿūn, consumed alcohol, thinking it was permissible based on the verse:

لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا

There is not upon those who believe and do righteous deeds any blame concerning what they have eaten, if they fear Allah. [Surah Al-Ma'idah 5:93]

ʿUmar رضي الله عنه later clarified that the verse applied to those who had died having consumed alcohol before its prohibition was revealed.

Knowing the Virtue of Individuals: It highlights the virtue of those individuals whose opinion or action concurred with the revelation, such as ʿUmar Ibn Al-Khaṭṭāb رضي الله عنه.

Attribution of Asbāb An-Nuzūl:

Type 1 (Direct): When a Companion clearly mentions an event or question: "This verse came down regarding this," it is given the ruling of a Marfūʿ Ḥadīth (attributed to the Prophet ﷺ), even though the wording is that of the Companion.
Type 2 (Indirect): When the attribution is not direct, a scholarly dispute arises regarding its ruling.

Attributions from a Tābiʿī or those without a chain of narration are considered weak.

11 & 12. First Revealed and Last Revealed

Knowing the first and last revealed verses is important for determining abrogation and understanding the gradual wisdom of legislation.

First Revealed:
- Unrestricted: Sūrat Al-ʿAlaq.
- Restricted:
  - After the gap in revelation: Sūrat Al-Muddaththir.
  - In Madinah: Sūrat Al-Muṭaffifīn.
Last Revealed: This is a point of contention with multiple opinions from the Companions:
- Āyat Al-Kalālah (the verse on inheritance in Sūrat An-Nisaa).
- Āyāt Ar-Ribā (verses on usury, Sūrat Al-Baqarah), based on a Ḥadīth from Ibn ʿAbbās رضي الله عنهما.

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ

And fear a Day when you will be returned to Allah. [Surah Al-Baqarah 2:281]

This is considered the strongest opinion for the last verse.
The last Sūrah to be revealed is considered Sūrat An-Naṣr.

The next six types relate to the chain of narration.

1, 2, & 3. Al-Mutawātir, Al-Aḥad, and Ash-Shādhdh

Al-Mutawātir (Mass-transmitted): This refers to the recitations narrated by the Seven Qurrāʾ (Reciters). The seven were selected by Ibn Mujāhid, not because they directly correspond to the Seven Aḥruf mentioned in the Ḥadīth, but due to their prominence.

The Seven Reciters are:

Nāfiʿ Al-Madanī (of Madinah). Imām Mālik preferred his recitation.
Ibn Kathīr Al-Makkī (of Makkah). Imām Al-Shāfiʿī preferred his recitation.
Abū ʿAmr Ibn Al-ʿAlāʾ Al-Baṣrī (of Baṣrah). Known for his mastery of the Qur'an and the Arabic language.
Ibn ʿĀmir (of Shām). The oldest of the seven, taking directly from Abū Ad-Dardāʾ.
ʿĀṣim Ibn Abī An-Najūd Al-Kūfī (of Kūfa). The recitation of Ḥafṣ, widely known today, is transmitted from him.
Ḥamzah Ibn Ḥabīb Al-Zayyāt Al-Kūfī (of Kūfa).
Al-Kisāʾī Al-Kūfī (of Kūfa).

Later, Ibn Al-Jazarī added three more Qurrāʾ, making the total ten, referred to as Al-Qirāʾāh As-Ṣughrā.

Al-Qirāʾāh Al-Kubrāʾ contains more than two narrators.

Al-Aḥad (Isolated): According to some, this includes the three Qirāʾāt added by Ibn Al-Jazarī: Abū Jaʿfar, Yaʿqūb Al-Ḥaḍramī, and Khalaf Al-ʿĀshir.
Ash-Shādhdh (Irregular): This is a Qirāʾah with a weak chain.

One should only worship Allah by reciting the Qirāʾāt that are Mutawātirah. However, the rulings of Sharīʿah can be derived from Qirāʾāt Shādhdhah.

Conditions for a Sound Qirāʾah:

Conformity to Arabic Grammar:

فَكُلُّ مَا وَافَقَ وَجْهًا النَّحْوِ

Everything that conforms to a facet of grammar.

Compatibility with the ʿUthmānī Rasm (Orthography):

وَكَانَ لِلْرَسْمِ احْتِمَالًا يَحْوِ

And has the possibility of the orthography.

Authenticity of the Chain:

وَصَحَّ إِسْنَادًا

And whose chain of transmission is sound.

Any recitation lacking one of these three conditions is considered Shādhdh.

The Prophet’s Recitations

In this section, the author mentions examples of recitations directly attributed to the Prophet ﷺ himself. These are readings that the Companions heard from the Prophet and then transmitted to others. Imām al-Ḥākim, in his al-Mustadrak, dedicated an entire chapter to this topic, narrating from multiple chains that the Prophet ﷺ recited verses in various authentic ways.

Among the examples listed are his recitations of:

مَالِكِ يَوْمِ الدِّينِ
الصِّرَاطَ

The purpose of these examples is to illustrate how certain variations in recitation trace directly back to the Prophet ﷺ and were faithfully transmitted by his Companions.

For instance, regarding مَالِكِ يَوْمِ الدِّينِ, the author points out that in all five maṣāḥif sent by Caliph ʿUthmān, the word مَلِكِ (without an alif) appears in the written text. So, where does the recitation مَالِكِ come from? Imām Ibn al-Jazarī explains that this variation arises from iḥtimāl al-rasm, the possibility allowed by the orthography of the muṣḥaf. Since early Arabs often omitted the alif in writing, the script accommodates both مَلِكِ and مَالِكِ readings.

Here, the reading must be established with certainty through reliable transmission. In other words, it is not enough for a reading to be linguistically or orthographically plausible; it must also have been narrated decisively from a trustworthy reciter whose chain goes back to the Prophet ﷺ.

Historically, the مَالِكِ يَوْمِ الدِّينِ recitation was reported from several Companions such as al-Barāʾ ibn ʿĀzib, Anas ibn Mālik, Abū Hurayrah, and al-Zuhrī. Among the ten canonical reciters (al-qurrāʾ al-ʿashara), this reading is found with ʿĀṣim, Ḥamzah, and Khalaf al-ʿĀshir.

Similarly, words like الصِّرَاط were recited with both ṣād and sīn sounds, each supported by sound transmission and consistent with the written text. Another example is بَسْطَة and بَصْطَة, both accepted readings found within the orthographic possibilities of the muṣḥaf.

Through these examples, the author demonstrates that these qirāʾāt originate from authentic transmissions of the Prophet’s recitation and were later preserved as part of the mutawātir readings recognised by the scholars of Qur’anic recitation.

5 & 6. The Ḥuffāẓ (Memorisers) and Qurrāʾ (Reciters) among the Companions and Successors

Among the Companions known for preserving the Qur'an were:

ʿUthmān, ʿAlī, Ubayy Ibn Kaʿb, Zayd Ibn Thābit, ʿAbdullāh Ibn Masʿūd, Abū Ad-Dardāʾ, Muʿādh, and Abū Zayd Al-Anṣārī.
The Prophet ﷺ commanded the Companions to take the Qur'an from four specific men: Ibn Masʿūd, Sālim Mawlā Abī Ḥudhayfah, Ubayy Ibn Kaʿb, and Muʿādh Ibn Jabal.
The younger Companions who preserved it included Abū Hurayrah, ʿAbdullāh Ibn ʿAbbās, and ʿAbdullāh Ibn As-Sāʾib.

Among the Tābiʿīn known for recitation were Yazīd, Zir Ibn Ḥubaysh, Al-Aswad Ibn Yazīd, ʿIkrimah, ʿAṭāʾ, Al-Qamah, and Masrūq Ibn Al-Ajdaʿ.

Six types concern the manner of reading and pronunciation.

1 & 2. Al-Waqf wa Al-Ibtidāʾ (Stopping and Starting)

This science is crucial for accurate recitation, as incorrect pausing can alter the meaning. Pauses are categorised based on their effectiveness:

Al-Waqf At-Tāmm (Complete Stop): No connection in wording or meaning to what follows.
Al-Waqf Al-Kāfī (Sufficient Stop): The wording is unconnected, but the meaning is linked to what follows.
Al-Waqf Al-Ḥasan (Good Stop): Wording and meaning are connected, but stopping is still acceptable.
Al-Waqf Al-Qabīḥ (Ugly Stop): Stopping at a point that conveys a fundamentally unpleasant or incorrect meaning, such as stopping at فَقَالُوا إِنَّ اللَّهَ فَقِيرٌ (and they said, "Indeed, Allah is poor").

3. Al-Imālah (Inclination)

Al-Imālah is when a Fatḥah (-َ) moves closer to a Kasrah (-ِ), and an Alif moves closer to a Yāʾ, without reaching full saturation (Iṣhbāʿ).

4. Al-Mad (Lengthening)

Al-Mad refers to vowel lengthening. There are two primary types:

Mad Muttaṣil: The letter of Mad and the Hamzah appear in one word (e.g., سَمَاء). There is no dispute on the necessity of lengthening this.
Mad Mufaṣṣil: The letter of Mad is at the end of one word, and the Hamzah is at the beginning of the next word (e.g., قُوا أَنْفُسَكُمْ). Shortening this Mad is permissible according to some reciters.

The lengths of Mad are quantified in ḥarakāt (vowel movements) or alifāt (units of two ḥarakāt). Reciters like Warsh and Ḥamzah have the longest Mad (up to 6 ḥarakāt), followed by ʿĀṣim (up to 5 ḥarakāt), then Ibn ʿĀmir and Al-Kisāʾī (up to 4 ḥarakāt), and Abū ʿAmr (up to 3 ḥarakāt).

5. Lightening the Hamzah

The Hamzah is considered the heaviest letter to pronounce. There are four methods for lightening it:

Al-Naql (Transmission): Moving the vowel of the Hamzah onto the silent letter (Sākin) preceding it, and then dropping the Hamzah. (e.g., قَدْ أَفْلَحَ becomes قَدَ اَفْلَحَ).
Al-Ibdāl (Exchange): Exchanging the silent Hamzah with a letter of Mad matching the preceding vowel. (e.g., يُؤْمِنُونَ becomes يُومِنُونَ).
At-Tas'hīl (Softening): Pronouncing the Hamzah lightly, between itself and its corresponding vowel.
Isqāṭ (Dropping): Dropping the Hamzah entirely.

The next seven types relate to the nature of Qur’ānic vocabulary.

1. Al-Gharīb (Rare/Strange)

Rare/Strange refers to words that are rarely used or those with ambiguous meanings. Notable works on this subject include Al-Mufradāt Fī Gharīb Al-Qurʾān by Al-Rāghib Al-Aṣfahānī.

2. Al-Muʿarrab (Arabised Words)

This is the discussion of whether the Qur’ān contains words borrowed and Arabised from other languages, such as:

الْكِفْلِ
(Al-Kifl): Habashī (Abyssinian) origin.
الْأَوَّاهُ
(Al-Awwāh - Merciful): Habashī origin.
السِّجِّيلُ
(As-Sijjīl - hardened clay): Fārisī (Persian) origin.
الْقِسْطَاسُ
(Al-Qisṭās - Justice): Rūmī (Roman) origin.

While some scholars affirm their existence, others regard them as mere coincidence.

3. Al-Majāz (Figurative Speech)

Al-Majāz is when a word is used figuratively, not in its original literal meaning.

Scholarly opinion is divided: Shaykh Al-Islām Ibn Taymīyyah and Muḥammad Al-Amīn Al-Shanqīṭī rejected Al-Majāz entirely, arguing it does not exist even in the Arabic language. However, the majority of Ahl As-Sunnah affirm that Al-Majāz exists, although disagreement remains regarding its presence in the Qur’ān.

Types of Majāz mentioned include:

Majāz bi al-Ḥadhf (Metaphor by Omission): This type of majāz occurs when a word or phrase is omitted, yet understood from the context. It involves something muqaddar, implied though not explicitly stated.

For example, in the verse:

فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ

Then [for him is] an equal number of other days [Surah al-Baqarah 2:184],

The omitted phrase فَأَفْطَرَ (and he broke his fast) is implied. The meaning therefore becomes, “Whoever is ill or on a journey and breaks his fast, then [he must fast] an equal number of other days.”

Tarku Khabar: Leaving out information.
Idmār: Insertion of a pronoun, as in:

وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا

(And ask the town where we were) [Surah Yusuf 12:82]

Here, the people of the town are intended.

4. Al-Mushtarak (Homonyms)

Al-Mushtarak refers to a single word that simultaneously shows multiple, equal meanings (e.g., 50/50), unlike apparent meaning and secondary meaning.

Examples of Al-Mushtarak include:

القُرْء
(Al-Qurʾ): Disputed between the meaning of the menstrual period and ritual purity. This is an example of opposites.
النِّدّ
(An-Nidd): Can mean "equal" or "opposite".
التَّوَّاب
(At-Tawwāb): Can mean the one who repents a lot or the action of repentance.
الْمَوْلَى
(Al-Mawlá): Can refer to "master" or "slave".
وَرَاءَ
(Warāʾ): Can mean "front" or "back".

5. Synonyms

Scholarly opinions differ on its existence: some deny the existence of Synonyms entirely, while Ibn Taymiyyah and Ibn Al-Qayyim affirm it, though stressing that it is rare. Ibn Taymiyyah argues for its possibility because Allah’s Names are Mutarādifah in their implication of Allah Subḥānahu wa Taʿālā.

Examples include:

الإِنْسَان and الْبَشَر (Al-Bashar).
الْحَرَج (Al-Ḥaraj) and الضِّيق (Aḍ-Ḍīq).
الْيَمُّ (Al-Yamm) and الْبَحْرُ (Al-Baḥr).
الرِّجْزُ (Ar-Rijz) and الْعَذَاب (Al-ʿAdhāb).

6. Al-Istiʿārah (Metaphor)

Al-Istiʿārah occurs when one of the main components of Tashbīh (simile/comparison) is missing. It is defined as borrowing a word and using it in a context different from its original meaning.

Examples:

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ

And lower to them the wing of humility out of mercy. [Surah Al-Isra 17:24]

The word Janāḥ (wing), usually used for flight, is borrowed here to denote humility.

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ

And a sign for them is the night; We strip [Naslakh] from it the day. [Surah Ya-Sin 36:37]

Naslakh is borrowed from Salkh Al-Jild (stripping skin from an animal).

7. At-Tashbīh (Comparison/Simile)

At-Tashbīh involves comparing two things, often using instruments of comparison like كَاف or مِثْل.

1. General and Specific

General is divided into three types:

ʿĀmm Baqīya ʿAlā ʿUmūmihi: General statement that remains general.
ʿĀmm Lam Yurad Bihi Al-ʿUmūm: A general word that was never intended to be general from the start. (e.g., when the word النَّاس (An-Nās - people) in a verse refers only to a specific individual or group). This is the trickiest type, as the word itself is general, but the intent was specific.
ʿĀmm Khuṣṣa Bi Ad-Dalīl: A general statement that was intended to be general but was later restricted by another evidence (e.g., another verse or Ḥadīth).

Evidence that specifies a general Qur’ānic text is called a Mukhassiṣ. The Mukhassiṣ can be another Qur’ānic verse, a Ḥadīth, or Ijmāʿ. For example, the Prophet ﷺ specified the general prohibition on eating dead meat by permitting the consumption of the two dead things from the sea.

2. Al-Mujmal (Ambiguous) and Al-Mubayyan (Clarified)

Al-Mujmal refers to a verse that is ambiguous and whose meaning or implementation is not clear (e.g., the command to establish prayer, أَقِيمُوا الصَّلَاةَ).

Al-Mubayyan is the clarification of that ambiguity. The Prophet ﷺ is tasked with this role:

وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ

And We revealed to you the message that you may make clear to the people what was sent down to them. [Surah An-Nahl 16:44]

3. Apparent and At-Taʾwīl (Interpretation)

Aẓ-Ẓāhir is the primary meaning that rushes to the mind when hearing a word.

At-Taʾwīl is the secondary, less apparent meaning.

Sound Interpretation: Leaving the apparent meaning for the secondary meaning due to valid evidence. (e.g., interpreting Janāḥ Adh-Dhull (wing of humility) as arms/gentleness).
False Interpretation: Leaving the apparent meaning with no evidence. This often occurs when people misinterpret Allah’s Names and Attributes based on limited intellect.

4. Implied Meaning

Implied Meaning is the understanding taken from a statement that was not explicitly stated. It is divided into two main types:

Mafhūm Muwāfaqa (Concordant Implication): The implied meaning aligns with the explicit meaning.
- Fahwá Al-Khiṭāb: The implied meaning is more befitting (e.g., the prohibition of saying Uff to one’s parents implies the prohibition of hitting them is even greater).
- Laḥn Al-Khiṭāb: The implied meaning is equal to the explicit meaning (e.g., the prohibition of unjustly consuming an orphan's wealth implies the prohibition of unjustly burning their wealth is the same).
Mafhūm Mukhālafah (Discordant Implication): The implied meaning is the opposite of the explicit meaning. It is derived from four categories:
- Description/Adjective: The need to verify the news of a Fāsiq implies that verification is not required for a righteous person.
- Condition: The command to provide for divorced women if they are pregnant implies that if they are not pregnant, maintenance is not mandatory after the ʿIddah period.
- Limit/Boundary: حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ (Until she marries another husband) implies that upon marrying another, she becomes permissible for the first husband.
- Number: The ruling that those who accuse chaste women receive 80 lashes (80 جَلْدَة) implies that the number cannot be less or more than 80.

5. Al-Muṭlaq (Unrestricted) and Al-Muqayyad (Restricted)

The principle of restricting the unrestricted based on the restricted is applied when the ruling and the reason are either:

The same: Permissible (e.g., restriction of blood to gushing blood).
The ruling is the same, but the reason is different: Permissible (e.g., restricting the freeing of a slave to a believing slave).

It is impermissible to restrict the unrestricted when both the ruling and the reason are different (e.g., restricting the cutting of a thief's hand based on the length specified for washing hands in Wuḍūʾ, as the rulings and reasons differ).

6. An-Nāsikh wa Al-Mansūkh (Abrogator and Abrogated)

Naskh linguistically means removal or transference, while the original remains.

Scholars categorise the Sūrahs based on the presence of Nāsikh and Mansūkh. Sūrat Al-Baqarah is cited as having the most instances of both. Naskh has three types:

Abrogation of Recitation and Ruling: (e.g., the initial ruling on breastfeeding requiring ten sucklings, which was abrogated to five sucklings, and the verses were removed from the Qur’ān).
Abrogation of Recitation Only: (e.g., the verse regarding stoning for Zinā after marriage; the ruling stands, but the verse is no longer recited).
Abrogation of Ruling Only: (e.g., the verses regarding secret counsel (Āyāt An-Najwá), which commanded giving charity before meeting the Prophet ﷺ; the verses are recited, but the ruling was abrogated shortly after revelation).

IX. Auxiliary Categories

1. Al-Faṣl (Separation) and Al-Waṣl (Connection)

These pertain to connecting two sentences or separating them, often related to omitting or including the conjunction و .

2. Al-Ījāz (Conciseness), Al-Iṭnāb (Elaboration), and Al-Musāwāt (Equivalence)

These concepts are part of ʿIlm Al-Maʿānī (Science of Meanings) in Balāghah:

Al-Ījāz: Summarising.
Al-Iṭnāb: Elaborating or expanding.
Al-Musāwāt: When the wording is equal to the meaning, with no extra meaning.

3. Al-Qaṣr (Restriction)

Al-Qaṣr or Ḥaṣr (restriction/exclusivity) confines the ruling to the subject mentioned, such as لَا إِلَٰهَ إِلَّا اللَّهُ. Rhetorical restriction is often achieved through advanced word order, such as placing the object before the verb. (e.g., إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ).

4. Names in the Qur’ān

The Qur’ān mentions twenty-five names of Prophets.

Angels: Four names are explicitly mentioned (Jibrīl, Mīkāʾīl), though others like Malik (Guardian of the Fire) are also mentioned.
Companions: Only Zayd (Zayd Ibn Ḥārithah, رضي الله عنه ) is mentioned by name in the Qur’ān. The wisdom behind this is to annul the pre-Islamic practice of adoption, as Allah commanded the Prophet ﷺ to marry Zayd’s divorced wife, an act impermissible if Zayd had been his biological son.
Kunya: The only Kunya mentioned is أَبِي لَهَب (Abū Lahab). This Kunya was used to belittle him, aligning with his fate in the Hellfire (Lahab means "flame").

5. Al-Mubhamāt (Ambiguous Names)

Al-Mubhamāt are stories or references where the specific person or entity is left anonymous. Scholars often attempt to identify these individuals, though the information frequently stems from Isrāʾīlīyāt (Judeo-Christian narratives), which should be treated cautiously.

Examples mentioned by scholars include:

Mūsa’s Mother: Her name is suggested to be Yūḥānidh.
The King who took the ships by force: In the story of Sūrat Al-Kahf, his name is suggested to be Hudād Ibn Budād.
The Minister to Pharaoh: The believer from the family of Pharaoh (Muʾminūn min Āli Firʿawn) is suggested to be Ḥizqīl.
The wife of Al-ʿAzīz (who tried to seduce Yūsuf ʿAlayhi As-Salām): Her name is suggested to be Rāʿīl.

Al-Ḥāfiẓ Jalāluddīn As-Suyūṭī’s Risālatun fī Uṣūl al-Tafsīr provides a clear and systematic foundation for the study of Qur’anic interpretation. Within the wider field of ʿUlūm al-Qurʾān, it defines exegesis as the study of the circumstances and principles that govern the understanding of the Glorious Book.

The treatise outlines fifty-five key areas, from the sciences of revelation and transmission to the linguistic and legal principles that ensure sound interpretation. It stresses the importance of adhering to authentic methodology, forbidding recitation in foreign languages and explanation based on personal opinion, while encouraging ijtihād rooted in revelation and language.

This concise yet far-reaching work sets the groundwork for serious Qur’anic scholarship. It guides the reader from recitation to reflection and from knowledge to insight, preparing the path towards As-Suyūṭī’s masterpiece al-Itqān fī ʿUlūm al-Qurʾān, where these sciences reach their fullest depth.